THE CALIFORNIA l>
of Billie Jea
Your Take- 1 1 Ho
Guide to Calif on
Facts To Know
Before You See
"What is, is. And what ain't, ain't."
by John Johns
Sixteen years ago there was no Werner
Erhard. Five years ago there was no est.
Today Werner Erhard and est (Erhard
Seminars Training) are truly an American
phenomenon, a thriving success in the
fertile garden of modern pop psychology.
Werner Hans Erhard was born Jack
Rosenberg 40 years ago in Philadelphia.
He married his high school sweetheart
and, in true story-book fashion, proceeded
to raise a family of four children. But in
1960 the story took an abrupt turn— Jack
Rosenberg ran away with Ellen, who is
now his second wife. With characteristic
candor, Werner admits that he took off k *to
avoid the responsibilities I had." (He has
since become very close to his first family,
while also raising three children in his
It was in St. Louis that Jack Rosenberg
became Werner Erhard, borrowing from
Werner Heisenberg, Nobel Prize winning
physicist, and former West German Chan-
cellor Ludwig Erhard. From St. Louis.
Erhard made his way to California, where
he worked for a correspondence school.
Not long afterward he went to Spokane
and a job managing a sales office for
Britannica's Great Books series.
In 1963 Werner took a job with the
Parents Cultural Institute, a subsidiary of
Parents Magazine, which published and
sold encyclopedias. Within three years
he had become vice-president, having
excelled as a sales manager. He remained
there for six years.
Werner's next position was with the
Grolier Society, Inc. Their business was
also encyclopedias, and again Werner
demonstrated remarkable organizational
and motivational skills in sales.
While he was sharpening his man-
agement skills, however, Erhard also em-
barked on a spiritual quest that took him
through Zen, yoga, Scientology, Mind Dy-
namics, Gestalt and numerous psychic lay-
overs along the way. Then, driving the
freeway one day, Werner Erhard "got it"-
the experience that transformed his life
and led him to the formation of est (also
Latin for "it is"). His message: "What is, is.
And what ain't, ain't."
In the 4'/2 years that the San Francisco-
based est has flourished, it has doubled in
size each year. A paid staff of 230 and a
rotating volunteer corps of 6000 to 7000 est
graduates currently power est offices in 12
cities. There are now more than 70,000
mostly middle-class graduates (this is no
fringe hippie movement) who pay $250 to
"get it" from the demanding 60-hour, two-
weekend course. Last year revenues were
more than $9 million, and 12,000 people
are on the waiting list, anxious to swell the
ranks of enthusiastic est graduates.
Werner himself disclaims any ambitions
to become a millionaire. His salary is
reported to be $48,000 a year and he lives
in a $100,000 house in Marin, pilots a
rented Cessna and drives a Mercedes that
sports license plates reading SO WUT.
Looking to the future, Werner Erhard
nourishes the hope that 40 million Amer-
icans will someday have taken the est
Q: Werner, what brings people to est?
Considering the relative affluence of est
graduates, could it be a dissatisfaction with
A: I don't think it's a dissatisfaction with
personal success or material success that
brings people to est. In many respects,
having achieved that allows you to take a
look at what your life is really about.
Material success isn't all that bad a thing;
however, it's only what people thought
they wanted. When they have it, they often
realize it's not what they thought it would
be, and doesn't in itself bring them satis-
faction. I think it's the recognition that
there's something beyond personal and
material success that brings people to est.
Q: Do you feel that part of the attraction is
the American preoccupation with instant
gratification? In this case, overnight en-
A: There are some elements of that. How-
ever, there is a piece of information which
strongly belies that notion, and that is, that
among est graduates there is a large body
of what are ordinarily called "seekers"—
people who have spent their whole lives
seeking for "it," usually doing that the
hard way. But there's no such thing as
long-term enlightenment. You can't take a
long time to get enlightened. What takes a
long time is trying to get enlightened, and
as anybody who's studied enlightenment
knows, one of the things that will keep you
from getting enlightened is trying to get
enlightened. The only thing there is is
instant enlightenment. It happens out of
time, so it is really instantaneous.
Q: You say that people are dissatisfied
because they think they have what they
want but find that they're not really expe-
riencing it. What are the barriers to their
experiencing it? I
A: The simplified answer is that people
seem to exist in three parts. We have the
outer part, which is the thing we put
together to survive in life— our persona,
our ego. This best-foot-forward face. Un-
derneath that we're trying to hide, particu-
larly from ourselves, the person we're
afraid we might be: small-thinking, fright-
ened, concerned about our own survival,
pretending, arrogant. So we put on the
face, and underneath that is the thing
we're afraid we might be. Some of us put
on the face so successfully that we don't
even know this person we're afraid we are.
Underneath that is the self. So the barrier
to the experience of who we actually are is
the unwillingness to confront who we are
afraid we are, or dramatizing who we are
afraid we are. You see, some people are
acting out their fear of who they might be.
That is the simple answer. /
Q: So people come to est hiding behind
their persona, wearing their "face." Yet so
many est graduates come away excited
about a change or transformation. How
could you characterize this?
A: Let me try to back around to it. The
transformation is the shift of the principle
which orients the person's life, which is
ordinarily the principle of gaining satisfac-
tion. Essentially what organizes life for
most of us is an attempt to gratify our
needs: our psychological needs, our mate-
rial needs, our personal needs. Some peo-
ple bring that to a very high level, for
instance, charitable and good citizens. But
it's a behavior to fill a high-level need. If
you look at Maslow's hierarchy, the ulti-
mate need is the need for symmetry and
beauty, and people who are behaving to
fulfill a need for symmetry and beauty
don't look very driven, because they're
really not very driven. They're at the peak
of this hierarchy of needs. That, however,
is not a transformed individual. Indi-
viduals transform when there's a shift in
the principle which orients their life from
one of gaining satisfaction to one of ex-
pressing the satisfaction they've already
got. What distinguishes a human being is
becoming. What distinguishes an en-
lightened human being is being. The dif-
ference between an enlightened or
transformed being and an unenlightened
or not-yet-aware-of-themselves being is
that one is becoming something and ex-
pressing himself in the striving to become
that and the other one is something, and is
expressing that in moving through the
Q: In other words, people come out of est
A: Yes. Now, just let me mitigate that a
little bit, because I spoke to you in abso-
lutes to make a sharp contrast. I should
have used words like "ordinarily you and I
are expressing becoming." What happens
in the training is that the predominant way
you are is "being" rather than "becom-
ing." All of us have experiences of being.
I'm sure that you can recall experiences of
being, and you know that the quality of
life has somehow shifted. Whether they're
frequent or infrequent, everyone's had
those experiences of being, and they can
get in touch with that and know what we're
Q: Let's look at the training, then. Can you
illuminate somewhat how this transforma-
tion is accomplished?
A: Sure. The first day, or at least the first
half of the first day of the training, is spent
explaining the training in detail, so people
know exactly what's going to happen.
They find out what they're likely to bump
up against. This is so they can take respon-
sibility for being in the training. The train-
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iijg cannot occur when it's being "done" to
somebody. We also, on the first day, pre-
sent facts that are inconsistent with the
way people believe the world to be-and I
emphasize the word believe. The second
day, you have a very direct experience of
this thing we spoke about before: you
really haven't been experiencing life, you
have been conceptualizing it. The shift
here is from having your life as a story of
what's happening to having your life as the
experience of what's happening. The sec-
ond half of the second day is what we call
the danger process, and in that process you
actually get to experience— not think
about, not figure out, not have somebody
tell you— but experience what is really
making you hold onto your act, or face.
The third day is spent in discovering
what is actually real for you, as contrasted
with what you always thought was real and
what appears to be real, and you discover
the actual nature of reality. You also dis-
cover those false notions you're holding in
your ground of being, those things which
are so so for you that you never think
them. They're what you think with, and
what you see with. You discover you can
create your own experience.
The last day you have a direct experi-
ence of your own mind, which is akin to
seeing the back of your eyeballs with your
eyeballs. You turn yourself inside out, and
you come face to face with your own
mind— and it happens to be who you al-
ways thought you were. But if you are
looking at who you always thought you
were, you've got to be the person looking.
That's where most people "get it," al-
though some people get it in the first hour
and some people get it three days later.
Then you look at the true nature of prob-
lems. You look at the way relationships are
actually set up and why they become so
muddied and confused, and why they're
Q: Is the training complete when a person
A: Yes. It's a complete beginning. In other
words . . .
Q: Not an end?
a: Precisely! The training ends nothing.
What it really does is start something— and
it starts it completely.
Q: Why do you suggest that someone
who's not "winning" in psychotherapy not
enroll in est?
A: Because, obviously, they've got a prob-
lem that ought to be handled by psycho-
therapists. That's an important thing. We
handle that very specifically by telling
people who need psychotherapy or medi-
cal attention that est is not the place to go,
that est is not psychotherapy. If you need
therapy, you should go to a therapist. If
you need doctoring, go to an M.D.
Q: You personally have reached an un-
usual place, especially as the source of a
dynamic organization like est. Where is
your ego in all this?
A: I think the best thing to tell you is after I
had this experience, I worked for many
months before I actually started est. I
worked hard, really hard, to try to get my
ego out of the way. I knew that I couldn't
create the space for other people to partici-
pate as long as my ego was in the way. It
was after I solved that problem that I
started est. The way I solved the problem
was by realizing. "How dare you not have
an ego! How dare you! That's the ultimate
ego!" The ultimate position of ego is to try
not to have an ego. So, where my ego is, is
right here, and I handle it by taking re-
sponsibility for it rather than by being the
effect of it. Instead of being my ego, I have
an ego. •
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